doth not exclude the ordinary natural means Marriage is necessary for the propagation of mankind though the rational Soul is from God yea more care is had of women with child then of brute beasts because the fruit of the womb is the immediate work and blessing of the Lord so faith is of Gods planting and therefore we should be the more careful in the use of means 2. This faith is said to be once given This will also hold concerning grace for Where 't is once planted it cannot be totally and finally destroyed rather 't is continually supplyed by the care and faithfulness of God see 1 Cor. 1. 8. and 1 Thes 5. 24. and Phil. 1. 6. And those hypocrites that fall off after a long profession seldom recover themselves by repentance Heb. 6. 6. 2 Pet. 2. 21. Well then here is Comfort to the people of God that find so many lusts and so many temptations they think they shall never hold out faith is but once given where 't is really given there needeth not a second gift Again here is Caution Faith is a precious Jewel if once lost wilfully after the knowledg of the truth 't is not easily regained 3. Consider the persons to whom 't is given * 't is not given to every one for all men have not faith and the Gospel is hidden to those that are lost but 't is given to the Saints to those who were chosen that they might be Saints which sheweth 1. The excellency of Faith 't is a privilegiate and peculiar mercy 2. That Beleevers are Saints Faith giveth an interest in Christ and therefore they must needs be holy His Blood cleanseth 1 Joh. 1. 7. His Spirit sanctifieth 1 Cor. 6. 11. Again Faith it self hath a cleansing purisying virtue Hearts purified by faith Acts 15. 9. Faith applyeth the Blood of Christ and the hand of the Laundress is as necessary to cleanse the clothes as the soap wherewith they are cleansed Faith waiteth for the Spirit it argueth from the love of God Faith and sin are like the poyson and the antidote always working one upon another till faith hath gotten the mastery Well then Is your faith sanctifying Strong perswasions of an interest in grace and a loose life will not suit we are not perfectly clean and holy but there will be strong desires and earnest groans after more holiness as Psal 51. 10. and Rom. 7. 24. Who shall deliver me c. that is Oh that I were questions are put for wishes so Psal 119. 5. Oh that my ways were directed to keep thy Statutes Yea there will be not only groans under but struglings against sin A child of God may fall into sin but he cannot rest in it and lie down with ease as mud may be cast into a pure fountain or stirred up in it but the fountain never ceaseth till it work it self clean again Peter and David stepped aside but they could find no peace till they were reconciled to God I will return to my first husband then it was better then it is now Hosea 2. Again you may know it by the drift and disposition of the heart Which way lieth the bent of your spirits and what are your constant motions and operations A man that is travelling another way may now and then look back How is your heart inclined Psal 119. 112. I have inclined my heart to perform thy Statutes always unto the end Is there a constant inclination towards God 1 Chron. 22. 19. Now set your hearts to seek the Lord Is the heart set what is your constant course and walk Rom. 8. 1. But so much for this Digression occasioned by the suitaableness of words to the grace of faith Let us now come to the other acception which is more proper in this place namely as faith is put for the doctrine of faith now this was 1. Delivered 2. Once delivered 3. To the Saints 1. Delivered not invented 't is not the fruit of fancy or humane devising but hath its original from God 't was delivered by him to holy men chosen for that purpose and by them delivered by word of mouth to the men of that age wherein they lived and by writing for the use of after ages and delivered to be kept 't is a sacred Depositum which God hath put into the hands of the Church Keep that which is committed to thy trust 1 Tim. 6. 20. and to them were committed the Oracles of God Rom. 3. 2. I shall observe 1. The Mercy of God in delivering this Faith or Rule of Salvation 2. The Duty of the Church concerning it 1. The Mercy of God in delivering this faith to chosen men that by their means the world might come to the knowledge of it The doctrine of Salvation first came out from God and then was conveyed to us by the hands of holy men we are not sensible enough of the priviledg Psal 147. 19 20. He sheweth his Word unto Jacob his Statutes and Judgmeâ—ts unto Israel he hath not dealt so with any Nation c. 'T is not a common mercy for many Nations want it nor no casual thing in the primitive times not only the doctrine of the Apostles was directed and ordered by the Holy Ghost but also their journeys the Gospel came not to them by chance but as a special gift from Heaven But that we may be more sensible of the Priviledg I shall shew you 1. The Benefit of the Word By it Gods heart is opened to us and our own hearts to our selves by it we are acquainted with the way of Salvaâ—ioâ— and come to understand the courses of the Lords Justice and Mercy and in what manner he will govern and rule the World which are altogether unknown to them that have not such a Revelation delivered to them We should never have known the cause of our misery our fall in Adam nor the means of our Recovery Redemption by Jesus Christ if they had not been delivered to us in this doctrine and rule of faith we should never have known how to worship God or enjoy God If carnal men should have a liberty to let Nature work and set down a Divinity of their own what a goodly Religion should we have in the World a very comely Chymaera no doubt For practicals it would be large enough I am sure for natural conscience hateth fetters and restraints in doctrinals it would be absurd enough Man can never take a right draught and image of God Who can empty an Ocean with a Cocklesh ll And since the Fall we are grown quite brutish our conceits are not so monstrous in any thing as in the Worship of God The Pagan Philosophers that were most profound in the researches and enquiries of Reason they sate abrood and thought of hatching an excellent Religion but what was the issue Professing themselves to be wise they became fools Rom. 1. 22. All that they produced was fables and high strains
of folly mixed with popular Rites and Customs There are many things necessary to Religion which the Angels themselves could not have known if they had not been revealed therefore their knowledg increaseth by observing Gods dispensations to the Church Ephes 3. 10. The way of Salvation by Christ is such a Mystery as could not have entred into the heart of any creature no not of an Angel If an Angel had been to set down which way man should be redeemed nay if all the Cherubim and Seraphim Thrones Dominions and Powers had met together in a Synod and Council and had taken in all the world to their assistance it would have posed them all to have found out such a Way as God hath appointed But not to speak of Mysteries There is in the Word some Moralities suitable to the Law of Nature which was once written upon mans heart but alas now there remains only some scattered fragments and obscure characters so defaced that they cannot be read and how blind are we in these things without the Word Witness the sottish Idolatry of those Nations that want it worshipping stocks or stones yea a piece of red cloth or what ever they saw first in the morning And witness those brutish Customs among other Nations whereby uncleanness and unnatural sins have been authorized by a Law Therefore 't is a great mercy that something is delivered and given out as a Rule of Faith and Manners 2. That this Tradition is written and put into a stated course in those Books which we call Scriptures If the Revelation of Gods Will had been left to the tradition of men of such a rank or order what a liberty might they take of coyning Oracles and obtruding their fancies upon the world 'T is a great mercy that our faith doth not depend upon uncertain suggestions but some main publique Records to which all may appeal and find satisfaction Heretofore the Lord revealed himself by Visions Oracles and Dreams to persons of ancient holiness and sanctity that they might instruct others which course was sure enough while the people of the world were but a few families and the persons intrusted with Gods message had authority and credit sufficient with the present age and lived long to continue the tradition with the more certainty to future ages But afterwards the Lord was pleased to speak to his Church both by Word and writing His Word was necessary for further revealing and clearing up the doctrine of Salvation and writing was necessary because when Precepts were multiplyed it was needful for mens memories that they should be written the long life of Gods Witnesses was lessened corruptions began to increase Satan giving out lying oracles and visions idolatrous Rites and customs crept into the best families the people of God were grown numerous enough to make a Commâ—nwealth and Politick Body therefore to avoyd mans corruptions and Satans deceits the Lord thought fit that we should have a written Rule at hand as a publique Standard for the tryal of all Doctrines God himself wrote the first Scripture with his own Finger upon tables of stone and he commanded Moses and the Prophets to do the same Exod. 17. 14. and 34. 17. which dispensation of Word and Writing continued till Christs time who as the great Doctor of the Church perfected the Rule of Faith and by the Apostles as so many publique Notaries consigned it to the use of the Church in all Ages When the Canon began to be compleat the latter Apostles pressed the receiving of it and John as the last and as one who outlived all the rest closeth up his Prophecy thus Rev. 22. 18 19. If any man add c. and if any man take away c. which doth not only seal up the Book of the Revelations but the whole Canon and Rule of Faith which indeed was a great mercy to the world the Lord knew to what a liberty we inclined in divine things and therefore we needed to be tyed up to a Rule which here is given us 3. The mercy of God appeareth in preserving it that it may be delivered from one age to another No Doctrine so ancient as the Doctrine of the Scriptures it describeth the whole History of the World from the very Creation and the original of all things Where are there Records so ancient and yet they have been preserved even to our time We have some ancient writings of the Heathens though nothing so ancient as Scripture but these are not contrary to mens lusts and have been cherished by them and yet they have felt the tooth of time and are in a great measure mangled but the Word of God hath been maligned and opposed and yet it continueth and holdeth up its head in the world not only the main Doctrine of the Scriptures hath been continued but no part of the Word hath been falsified corrupted destroyed the world wanted not malice nor opportunity the powers of the world have been bent against it and corrupt persons in the Church have been always given to other gospelling but still the Scriptures have been wonderfully preserved as the three children in the furnace not an hair singed not a jot and tittle of Truth perished 4. That God doth continually stir up men in the Church and bestow gifts upon them for the opening and application of this faith and doctrine of Salvation Christ that hath given Prophets and Apostles to the Church to write Scripture hath also given Pastors and Teachers to open and apply Scripture that so still it might be delivered to the Saints and also to vindicate the doctrine of it when opposed Every age that hath yeilded the Poyson hath also yeilded the Antidote that the world might not be without a Witness if there hath been an Arrius there hath been an Athanasius if a Pelagius there is also an Austin the Church hath never wanted help in this kind Look as in War as the Arts of Battery and methods of destruction do increase so also doth skill in Fortification and in the Church God still bestoweth gifts for the further explication of Truth 5. That the Light cometh to us and shineth in this Land The Gospel is a great National Priviledg To you is this Word of Salvation sent Acts 13. 26. Pray mark 't is sent he doth not say we have brought it to you but 't is sent 't is a token sent from Heaven in love there is a mighty Providence accompanieth the Gospel the journeys of the Apostles as I said but now were ordered by the Spirit as well as their doctrine Acts 8. 26. The Angel of the Lord said to Philip Arise and go towards the South towards the way that goeth down to Jerusalem They went not as their own good affection carryed them but according to the Spirits direction So Acts 17. 7 8 9. The Spirit suffered them not c. as prophecy came not by the will of man 2 Pet. 1. 20. that is the doctrine it self
so the delivery of it the doctrine they had from the Holy Ghost and also their commission and pasport You would stand wondring and think it a special benefit if in a time of drought the rain should fall on your field and none else if as Gideons fleece your heritage should be wet and all is day round about you or if the Sun should be shut up to others and shine only in your Horizon as it did in Goshen this is a better blessing and God hath a special hand in the progress of it it goeth from place to place as the Lord will Why should it come to us our Ancestors were of all Nations most barbarous and portentous for their Idolatries why to us No cause can be assigned but the free grace and gift of God 6. That it is given to us in our persons in particular in the power and efficacy of it 'T is offered to the Nation but bestowâ—d upon us John 14. 12. Why is it that thou wilt reveal thy self to us and not unto the world Others have only Truth presented to them obiter by the by for your sakes but you are called according to purpose Rom. 8. 28. Though in the general means they have a like favour with you yet you may observe the particular aim of God in continuing the Gospel to England for your sakâ—s Well then Acknowldg God in the truths that are delivered to you out of the Scriptures What ever means are used God is the Author of the doctrine and the Disposer of the message receive it as the Word of God and then it will profit you 1 Thes 2. 13. If you had an Oracle from Heaven speaking to you on this wise you would be more serious It is as certain yea 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure Word 2 Pet. 1. 19. more sure then the Oracle spoken of in the Context Regard the promises and threatenings of it with more reverence as if God in person had delivered them to you If you receive it as the Word of God and not of men what will you venture upon the promises of it These are bills of exchange given you that you may draw your estate into another Country that you may lay up treasures in Heaven Neglect of the opportunity is a sign of unbelief If one should proffer you an hundred pound for the laying out of a peny and you go away and never heed it 't is a sign you do not beleeve the offer The recompenses of the Word do far exceed all temporal emolument if you do not heed them 't is a sign you do not beleeve them So what will you forbear upon the threatenings of the Word If there were a Law made that every time we deceive or slander one another we should hold one of our hands in scalding Lead for half an hour men would be afraid of the offence God hath told us that the wages of sin is death that we shall be plunged for evermore in the lake that burneth with fire and brimstone and yet it doth not deter us from sin and giving offence to God If a man were told that he were in danger of a cruel death every moment if he did not presently get a pardon he would not sleep till it were done Natural men are in danger of Hell every moment by the sentence of the Word and yet how backward are they to make their peace with God Secondly The word delivered implyeth a leaving things in anothers hand by way of trust and so doth not only note the mercy of God but the duty of the Church to whom the Oracles of God are committed to be kept Whence observe That God hath delivered the Doctrine and Rule of Faith to the Church as a publique Trustee that it may be kept and employed to the uses of the Truth Let us a little see what is the Churches duty towards the Truth I answer 1. To publish it to the present age 2. To keep it and preserve it for ages to come So that to the present age we are Witnesses to the future Trustees 1. To publish own and defend the Truth by Profession and Martyrdom and therefore the Church is called the pillar and ground of Truth 1 Tim. 3. 15. namely in respect of men and as it holdeth it forth to the world and therefore we ought to harken to the Churches testimony till we have better evidence We do not ultimately resove our faith into the Churches Authority for the Churches Authority is not absolute but ministerial as a royal Edict doth not receive credit by the Officer and Cryer he only declareth it and publisheth it yet the Churches testimony is not to be neglected for faith cometh by hearing Rom. 10. 14. and this publication of the Church is a good preparative inducem ut John 4. 42. If we would know the truth of a thing till we have experience we go to those that have experience and ordinarily the judgment of others whom we respect and reverence causeth us to have a good opinion of a thing till we make tryal our selves in which respect Austin saith I had never believed the Scriptures unless I had been moved thereunto by the Authority of the Church as we should never have known Kings pleasure unless the messenger had brought us his Letters The Church hath not power to make and unmake Scripture at pleasure but onely to communicate and hold forth the Truth and till we have further assurance is so far to be heard We receive the faith of per Ecclesiam by the ministry of the Church though not propter Ecclesiam for the Authority of the Church 2. The next Office of the Church is to preserve the Truth and transmit it pure to the next age As the Law was kept in the Ark so was Truth delivered to the Church to be kept 1 Tim. 1. 11. The glorious Gospel committed to thy trust There is a trust lieth upon us upon the Apostles first to publish the whole Counsel of God and then upon Pastors and Teachers in all ages to keep it afoot and upon all Beleevers and Members of the Church to see that after ages be not defrauded of this priviledg We are to take care that nothing be added there is enough to make the man of God perfect nothing diminished none of the Jewels which Christ hath left with his Spouse must be embezzel'd that it be not corrupted and sophisticated for we are not only to transmit to the next age the Scriptures those faithful Records of Truth but also the publique Explications of the Church in Summaries and Confessions must be sound and orthodox lest we intail a prejudice upon those that are yet unborn Every one in his place is to see that these things be accomplished So much for the Tradition it self Now for the Manner Once delivered that is once for all as never to be altered and changed and when the Canon or Rule of
Faith was closed up there was nothing to be added further as a part of the authentick and infallible Rule though the dayly necessities of the Church do call for a further Explication But you will say You told us but now how the Word was many times delivered how then once I answer The Apostle speaketh not of the successive manifestations of Gods Will to Prophet after Prophet till the Old Testament was perfected but of that common doctrine which the Apostles and Evangelists by one consent had published to the world and which was now to settle into a Rule and so to remain without change till the coming of the Lord. Observe That the doctrine of Salvation was but once delivered to remain for ever without variation Paul chideth them for being withdrawn to another Gospel Gal. 1. 6. and Peter telleth them to prevent the reception of feigned Oracles that they had a surer Word of Prophecy 2 Pet. 1. 19. a safe rule to trust to and Paul biddeth Timothy Continue in the things which he had learned and our Lord saith Mat. 24. This Word of the Kingdom shall be preaâ—hed to all Nations Now the doctrine of Salvation is but once delivered 1. Because all is done so fully and perfectly that nothing can be added there is enough to make us wise to Salvation and what should Christians desire more There is enough to make the man of God perfect that is to furnish him with all kind of knowledg for the discharge of his office there needeth no more there is enough to make us wise to preach and you wise to practise and 't is certain enough that you need not spend your time in doubting and disputing and 't is full enough you need nothing more to satisfie the desires of Nature or to repair the defects of Nature here is sufficient instruction to decide all Controversies and assoil all doubts and to give us a sure conduct to everlasting glory 2. Because this Rule can never be destroyed The Word hath often been in danger of being lost but the miracle of its prâ—servation is so much the greater In Josiahs time there was but one Copy of the Law in Dioclesians time there was an Edict to burn their Bibles and Copies were then scarce and chargeable yet still they were kept and so shall be to the end of the world for the Sacraments must continue till Christ come Mat. 28. 20. and 1 Cor. 11. 26. and the Word must be preached till we all grow into a perfect body in Jesus Christ Ephes 4. 12 13. not only de jure but de facto not only it must be so but it shall be so Well then expect not new revelations or discoveries of nâ—w truths beside the Word which is the immutable Rule of Salvation Again it checketh them that expect new Apostles endued with a Spirit of infallibility to resolve all doubts and questions We must give heed to the Scriptures till the day star arise in your hearts that is till we have full communion with Christ for our reward in Heaven is expressed by the morning star Rev. 2. 28. To him that overcometh I will give the morning star Again it confuteth the Familists that dream of some days of the Spirit wherein we shall have a greater light then is in the Scriptures they fancy the time of the Law to be the days of the Father the time of the Gospel to be the days of the Son and the latter end of the world to be saeculum Spiritus Sancti as the Weigelians phrase it the age of the Holy Ghost but foolishly for these are the last times and the holy Ghost was never more gloriously poured out then at Christs Ascension and greater things cannot be revealed to us then God in Christ reconciling the world Lastly 't is for the comfort of the Saints that their Salvation is put into a stated course and God hath shewed you what you must do if you would inherit eternal life The next circumstance is the persons to whom it was delivered to the Saints it may be understood of the Apostles to whom it was delivered to be propagated oâ— of the Church to whom it was delivered to be kept and who in the constant use of Scripture are called Saints Observe That Saints are most interested in the acknowledgment propagation and defence of Truth The Christian faith was delivered to Saints and by Saints and none receive it so willingly and defend it so zealously and keep it so charily and faithfully as they do 1. The men that the Spirit of God made use of as Penmen were holy men specially purified and sanctified for this work 2 Pet. 1. 21. Holy men of God spake as they were moved by the Holy Ghost And Ephes 3. 5. Revealed unto his holy Apostles and Prophets by the Spirit These men were the fittest instruments to beget an external repute to the Word Surely they would not do any thing for their own ends and obtrude their own inventions upon the world as Oracles from God A carnal mans testimony is liable to suspition Who would count that wholesom that cometh from a leprous hand Yea those that were not of eminent sanctity were not fit for such an employment a novel doctrine such as the Gospel seemed to be in the world needed all the advantages that might be to gain a title and interest in their belief therefore did the Lord make use of such holy and self-denying persons who expected to gain nothing but ignominy poverty afflictions bonds death these things did abide for them in every City 2. Holy persons are only fit to preach the Faith sancta sanctis holy men for holy things 't is an holy faith and therefore fit to be managed by holy persons that their hearts may carry a proportion with their work Isai 52. 11. Be ye clean that bear the Vessels of the Lord The Officers that carryed the Vessels and Utensils of the Temple out of Babylon were to take care of their cleanness God purified Isaiah when he sent him to reprove Isai 6. 7. and the Priests under the Law that ministred before the Lord were to wash in the great Lavor Regeneration is the best preparation for the Ministry Others disparage their testimony and bring a reproach upon the Gospel People think we must say somewhat for our living and so give us the hearing but that 's all Oh think of it the credit of Christ lieth at stake and since Miracles are ceased all the external confirmation that we can add to the Word is by holiness of conversation The Levites first cleansed themselves and then cleansed the people Nehem. 12. 30. The life of a Minister is much either to edification or destruction they take the lesson rather from your lives then your mouths and by your levity or vanity sin cometh to be authorized in short either your doctrine will make your life blush or your life will make your doctrine blush and
〈◊〉 〈◊〉 their own stedfastness that is such a stedfastness as doth arise from solid grounds in their own hearts and not meerly from the consent of others 2. To own the profession of the Truth what ever it cost them I say 't is their duty to own the profession of the Truth for the publike owning of the people 't is a great let and restraint to Tyranny and such innovations as otherwise a carnal Magistrate would introduce into the Church by force and power See Acts 4. 21. They let them go because of the people so Mat. 14. 5. and 21. 46. And again I say they must own it what ever it cost them for zealous defences are a great honour to the Truth The disputations of the Doctors do not commend it to the world so much as the death of the Martyrs and therefore though you cannot dispute for the Truth yet you should dye for the Truth Ye have not yet resisted unto blood c. Heb. 12. 4. We cannot be at too much cost to preserve so precious a treasure to posterity And here even women may put in a share they have lives to sacrifice upon the interest of the Truth and usually they do not fall in vain 3. To honour the Truth by their conversations there are heretical manners as well as heretical doctrines and there are many that are otherwise of an orthodox belief yet make others sectaries and disciples of their vices some live Atheism there are Antinomians in practise An Apostate is a practical Arminian Therefore Christians are called to hold forth the Word of life in their conversations Phil. 2. 16. and to make the doctrine of God the Saviour comely Tit. 2. 10. by glorifying God in that course of life to which they are disposed To preach and write for the Truth doth not honour it so much as to walk in the Truth John Ep. 3. 4. and the life is a better witness of the reality of Religion then the tongue 4. To comprise all in a few words what ever maketh for the Truth either with God or men all that must the people do We can do nothing against the Truth but for the Truth saith Paul 2 Cor. 13. 8. To God you must pray that he would send forth not only Laborers but Champions Mat. 9. 38. not only such as can handle the trowel but the sword in the Battels of the Church To men you are to quicken those that have gifts to look to their duty in this kind Say to Archippus Take heed to thy Ministry which thou hast received in the Lord Col. 4. 17. Many may be stired up by your exhortations that otherwise would lie useless in illeness and privacy in the Battel the Trumpeter hath his use as well as the Souldier Neither are they to be admonished only but assisted and by that means you have an interest in the glory of the work John Ep. 3. 8. We ought to receive such that we may be fellow-helpers to the Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 co-workers your helping hand is to the action and God will not be unmindful of it yea if you bear any part of the toil by performing any labour of love to them it shall turn to a good account in the day of the Lord Hezekiah's servants did but copy out the Proverbs and 't is mentioned to their praise Prov. 25. 1. All this may be done by persons of a private gift and station 2. There is something that the Magistrate may do He is the Minister of God for good not only for good Civil but Spiritual and therefore doth the Apostle bid us pray for them that they may be keepers of both the Tables 1 Tim. 2. 2. that we may lead a quiet life under them in all godliness and honesty Heathens have asserted That it belongeth to the Magistrates duty chiefly to look after matters of Religion Much more is it evident by the light of Christianity The Kings of the Old Testament are commended for their zeal in this kind and in the times of the Gospel it is prophesied that Kings shall be the Churches nursing fathers and Queens her nursing mothers Isai 49. 23. which they cannot be if they suffer poyson to be given to Gods little ones without any let and restraint 'T is a clear truth that if a man give up himself to Christ he is to give up himself to him in every relation his wit wealth parts authority all to be layed out for the use and service of Christ he that doth not give up all giveth nothing we are to be Christs in every capacity Therefore a Magistrate as a Magistrate must not only countenance Religion but also discountenance Error and hinder the spreading of it within his charge 'T is by Christ that Kings reign from him they received their power and to him must they give an account of the exercise of it in the great day of Recompenses therefore they are bidden to be wise and to kiss the Sun Psal 2. 10 11 12. which certainly noteth more then a negative act or not opposing there must be something positive a zealous defence of the Truth in their way or else God will reckon with them Those Gallio's that are indifferent to Christ and Antichrist cannot expect a long and happy reign I cannot see how they can be true to Civil Interest unless they be careful for the suppression of Error for when false doctrines are freely vented 't is to be supposed they will find a general reception for the most are the worst and then when the generality of a Nation are corrupted National Judgments will not long be kept off the whole Body is sure to smart for it for as the Jewish Proverb is Two dry sticks will set a green one on fire Besides that Error is masterly and bloody and loveth to give Law therefore ere it be too late they should look to the Civil Peace for if men be quiet God will not when his Honour and Truth and Worship is neglected But of this more hereafter 3. Ministers are to contend for the Truth for by their office and station in the Church they are Captains of the people in this War against Satan and his adherents therefore 't is required of them that they should be able to handle the sword and the trowel not only to exhort by sound doctrine but to convince the gainsayers Titus 1. 9. These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2. 2. the faithful men the Feofees in trust to whom Truth is committed they are the salt of the Earth Mat. 5. 13. those that must season the world with gracious principles therefore they must above all others labour in the desence of the Truth otherwise they are compared to dumb dogs that bark not when the thieves come to steal away the treasure Now Ministers must contend partly by preaching warning the people of the Wolves that are abroad Acts 20. 29. Partly by disputing Acts 15. 2.
18. ult that by the knocking of flints light may fly out and that Truth may beat its enemy hand to hand in the open field And partly by writing for many times disputes are carried on with so much tumult and popular noise that Truth is lost in the crowd besides by this means we are the help to posterity that together with the poyson the antidote may be transmitted to them VERSE IV. For there are certain men crept in unawares who were before of old ordained to this condemnation ungodly men turning the grace of our God into lasciviousness and denying the only Lord God and our Lord Jesus Christ JVde having made way into their affections by a Salutation which according to the wont of the Apostles breatheth out spiritual and heavenly wishes for their good he doth in the third Verse exhort and engage them to a constant defence of the Truth and now the necessity or occasion of such an Exhortation is declared namely because false Teachers were got abroad and had slily taken up the general name and profession of Christians therefore in faithfulness he could not choose but warn them of the danger The whole Epistle is spent in the description of Hereticks their sins and punishments in this Verse they are described by four things 1. By their entrance into the Church Certain men crept in unawares 2. By their condition before God who were before of old ordained to this condemnation 3. By the disposition of their spirits ungodly men 4. By the course of their doctrines and conversations where two things are charged upon them 1. Abusing the Gospel turning the grace of our Lord into lasciviousness 2. Denying Jesus Christ in his Natures and Offices denying the only Lord God and our Lord Jesus Christ First Let us begin with the description of their entrance into the Church There are certain men crept in unawareâ—â— Some say they are not named as not being worthy or rather it not being necessary they being so plainly described and indeed 't is usual with the Apostles who rather dealt against things then persons to suppress the name and describe the error or sin But what is the meaning of this first thing layed to their charge they crept in unawares I answer It may imply their entrance into the Church under a colour and shew of profession Wicked men may creep into the best Church God permitteth it not only for their own hardening but for our trouble and tryal Paul complaineth of false Brethren privily brought in to spy out their liberty Gal. 2. 7. and the adversaries of Jerusalem said Ezra 4. 1. Let us build with you for we seek your God as ye do but 't was with an intent to hinder the work so Simon Magus got to be baptized Acts 8. as thieves seek to be entertained in the house that they may have the more opportunity to work mischief whilest the good man is asleep Learn hence to be more watchful in admissions to the Church no perils so great as those occasioned by false Brethren We think to fill the Church but we do but fill the house with thieves wicked men ever prove a trouble 'T is an easie matter to fill the Church by remitting the rigor and severity of discipline but Heaven is never the fuller but the emptier for wicked men are hardened and confirmed in their own security and the Church never fareth the better it loseth in strength what it gets in bredth as a river doth and zeal is lessened the more the number is increased yea wicked men usually prove a trouble and we come to wish afterward we had been more strict 't is said Acts 5. 13 14. Of the rest dâ—rst no man joyn himself unto them but the people magnified them and Beleevers were the more added unto the Lord multitudes both of men and women 'T is spoken upon the occasion of the sudden death of Ananias and Saphira it terrified the hypocrites but brought in more sound Beleevers for of the rest durst no man joyn that is of such as Ananias and Saphira was Beleevers in shew but carnal in heart they saw 't was not dallying with God in such matters Just so when the Church keep a streight hand hypocrites dare not joyn but sound Beleevers will the sooner and then the Church though it be a lesser body 't is more sound healthy and active But what Rule must we go by we must go by outward and general profession I answer This place will give us some direction as far as we can discern men so far may we judg of them for the entrance of these men is here declared to be clancular and surreptitious if the Church had known them or looked to them so warily as it should the mischief had been prevented Bellarmine himself confesseth That the intention of the Church is only to gather Believers into a Body and if it knew the wicked and unbeleeving it would either not admit them or being admitted by chance it would cast them out 'T is good to be strict lest by promiscuous admissions we bring in such a mischief to the Church as we cannot easily get rid of 2. It may note their intrusion or invasion of the office of preaching presuming without a Warrant or coming into the fold not by the door in the regular established way false Teachers usually running unsent 't is often charged upon them in the Scriptures None so prone to errors as those that have a defect in their Calling Christ when he prayeth for a blessing on the Apostles labours he useth that as an argument John 17. 18. I have sent them into the world They that are loth to submit their gifts to publike approbation draw a just suspition upon themselves How came they to you did they creâ—p in or were they solemnly admitted When Elements are out of their place they breed confusion When men are out of their place they are not a blessing but a mischief to the Church 3. The two former sences may be allowed but I rather prefer a third their creeping into the peoples hearts and affections by plauâ—ble pretences and insinuatâ—ons in stilling their errors drop by drop before they could be observed and pretending themselves to be friends of Truth and Piety I do prefer this sence partly because he saith only crept in without mentioning either Church or Office but chiefly because this Epistle is but the abridgment of the second Epistle of Peter as will easily appear to those that do compare them now there 't is said â— Pet. 2. 1. They shall privily bring in damnable heresies denying the Lord that bought them From this sence observe That false Teachers use to varnish over and mask the face of Error with plausible pretences that unawares we may take it into our bosoms The Apostle speaketh of their slights and cunning craftiness Ephes 4. 14. Their slights and pretences are many I shall touch upon a few First Sometimes greater
their pretences and illusions this Christ whom they denied is described by his relation in the World the onely Master or Ruler this word is opposed to their doting conceit of many Rulers between whom the Regiment of the World was divided the next Title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God so Christ is called because of his divine nature and then our Lord he saith our partly to shew that this was the Title that he bore in relation to the Church they being his peculiar people by his fathers gift and his own perchase partly to awaken their zeal by a consideration of the interest which they had in this Lord thus denied and then the other word Lord is proper to Christs Mediator-ship see 1 Cor. 8. 5. there remaineth but Christs name Jesus Christ the word Jesus is opened Math. 1. 21. Thou shalt call his name Jesus for he shall save his people from their sins and it implieth here that Christs Lordship shal be administred for the salvation of the Church the other word Christ signifieth anointed which noteth his designation from God to be King Priest and Prophet I do thus particularly open the terms because I suppose the Apostles scope is to give us a sum of the Christian Doctrine concerning the person natures and Offices of Jesus Christ all which were one way or other impugned by the seducers of that age The points that might be drawn hence are many for a tast take these That Jesus Christ is Mâ—ster and Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King of nations Jer. 10. 7. and King of Saints Rev. 15. 3. or as the Apostle in one place Head over all things to the Church Eph. 1. 22. he is over all things Supream and absolute but the Churches head from whom they receive all manner of influence he hath a rod of Iron to rule the Nations and a golden Scepter to guide the Church in the World he ruleth by his Providences in the Church by his Testimonies Psal 93. per totum In the World the attribute manifested is Power in the Church Grace well then here is comfort to Gods people your Lord is the Worlds Master let the waves wave the Lord reigneth Psal 93. You need not fear he is not onely Lord to protect you but Master of them that rise up against you Again who would not chuse him to be a Lord when whether we will or no he is our Master and bow the knee to him that will else break the back and touch his gâ—lden Scepter least we be broken with his Rod of Iron and take hold of his strength by faith least we feel it in displeasure Lord let me feel the efficacy of thy grace rather then the power of thine anger Observe again That Christ is Lord and Jesus he came to rule and he came to save I shall handle these two Titles 1. Conjunctly and then 2. Singly and apart 1. Conjunctly Let all Israel know that God hath made this Jesus whom ye have crucified Lord and Christ Acts 2. 36. 'T is usual to observe in Christs stile and Title a mixture of words of power and words of goodness and mercy See Isa 9. 6. a tibi passim now for what end partly to shew that he is a desireable friend and a dreadful adversary partly to set forth the mystery of his person in whom the two Natures did meet partly to shew that he is not good out of impotency and weakness if we pardon and do good 't is out of need God is strong enough to revenge but gracious enough to save and pardon Power maketh us cruel Who findeth his enemy and slayeth him not if we forbear 't is out of policy not out of pitty the sonnes of Zerviah may be too hard for us but Christ who is the great Lord he is also Jesus he hath the greatest power and the greatest mercy mighty but yet a Saviour Partly to shew how we should receive him we should not onely come to him for ease but take his yoke Mat. 11. 28 29. Give him your hearts as well as your consciences if Christ save let not sin Lord it What a pittifull thing is it when men would have Christ to redeem them and Sathan to rule and govâ—rn them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will not have this man to reign over us Luke 19. 14. There the businesse sticks the carnal mind is enmity to the Law Rom. 8. Lusts cannot endure to hear of a restraint and therefore we oppose most Christs Nomothetick power like angry Dogs we gnaw the chain the language of every cardal heart is our lips are our own who is Lord over us Psal 12. 4. To be controled for every word every thought every action we cannot endure it Oh consider Christ hath many enemies but they are his chief enemies that doe withstand his reigning Luke 14. 29. Those mine enemies that would not that I should reign over them c. Secondly Let us handle these two titles singly and apart 1. He is Lord Acts 10. 36. Jesus Christ he is Lord of all As he is God he hath the same glory with the Father as Mediatour there is a dominion that results from his Office for so he is the heir of all things the head of all creatures and King of the Church and at the last day the Judge of all men But he is chiefly a Lord because of his heritage in the Church a Lord over his own people who are given to him for a possession by God the Father Psal 2. 8. and bought with his own blood Acts 20. 28. and taken into a Marriage-covenant with him Eph. 5. 25 26 27. And as Sarah called her husband Lord so must the Church own Christ for Lord and Husband Well then let us acknowledge the dominion of Christ let him be Lord alone in his own house let us yeeld subjection and obedience to him let us beware of depriving him of that honour to which he hath so good a right You will say who are those that deny Christ his Lordship I answer 1. They that will not hear his voice that slight his calls he inviteth them and prayeth them that they will look into their hearts consider their eternal condition but they quench the Spirit smother light resist all these motions these will not hear Christs voyce he intreateth prayeth that we will come and put our souls under his Government and we in effect say we are Lords and will not come at thee Jer. 2. 31. We are well enough and shall doe well enough without any such care and strictness 2. They that cannot endure his restraints Jer. 31. 18 Thou art as a bullock unaccustomed to the yoke They cannot endure to hear of denying their fashions their lusts their pleasures their vain thoughts when every thought and every desire must be under a Law so much time spent in duties such gravity in the conversation such awe in their speechs they break off like a wanton heifer vain and
beleevers and to dispatch blessings sutable to their state and who can do this but God who knoweth the heart and tryeth the reins in short to be a â—it Intercessâ—ur for all the Elâ—ct he is to know our needs thoughts sins prayers desires purposes and to waite on our business day and night that wrath may not break out upon us so that his work as mediatour sheweth him to be God Well then we learn hence 1. That Christ is a proper Object for faith faith is built on God 1 Pet. 1. 21. and Christ is God and therefore his merit was sufficient to redeem the Church who is therefore said to be purchased by the blood of God Acts 20. 28. this maketh him able to sanctifie us and purge us for his blood was offered through the eternal spirit Heb. 9. 14. as God he knoweth our wants for as to his divine nature he knoweth all things and then he hath an humane nature that hath had experience of them he is able as God to give in the supplies of the spirit to save to the uttermost Heb. 7. 25. God manifested in our flesh is a firm Basis for â—aith and comfort 2. Since he was God by Nature let us observe the love of Christ in becomming man men shew their love to one another when they hang their Picture about their neck what did Christ when he took our Nature to see the great God in the form of a servant or hanging upon the Cross how wonderful God manifested in our flesh is a mystery fit for the speculation of Angels 1 Tim 3. 16. with 1 Pet. 1. 11. it would have seemed a blasphemy for us to have thought it to have desired it among the Fryars they count it a mighty honour done to their order if a great Prince when he is weary of the world commeth among them and taketh their habit and dyeth in their habit certainly 't is a mighty honour to mankinde that Christ took our nature and dyed in our nature and that he was made sin made man made a curse Let us desire to be made partakers of his nature as he was of ours this is our preferment to be be partakers of the divine nature 2 Pet. 1. 5. as this was his abasement the Sun of righteousness went backward there was the miracle and let us use our selves more honourably for the time to come that we may not defile that nature which the Son of God assumed 3. 'T is an invitation to press us to come to Christ and by Christ to God The great work of the Ministers is like that of Eliâ—zer Abrahams servant to seek a match for our Masters son our way to win you is to tell you what he is he is God man in on person he is man that you may not be afraid of him God that he may be sufficient to do you good the Lord of Lords King of Kings the heir of all things the Saviour of the world this is your beloved ye daughters of Jerusalem He knoweth your wants is able to supply them though you are unworthy come he needeth no portion with you we can bring nothing to him he hath enough in himsell as Esther the poor virgin had garments out of the Kings Wardrobe Esther 2. 12. and the perfumes and odors given her on the Kings cost therefore come to him 't is danger to neglect him see that ye refuse not him that speaketh from Heaven Heb. 12. 25. 't is God wooeth you hee 'l take you with nothing he is al suâ—â—â—cient you bringing him nothing but all necessity â—e will protect you maintain you give you a Dowry as large aâ— heart can wish Therefore leave noâ— till you come to I am my Beloveds and he is mine I come now to the Word implying their guilt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Denying Observe That it is an horrible Impiety to deny thâ— Lord Jesus When he would make these Seducers odious â—e giveth them this character Now Câ—rist is many ways denyed I shall refer them to two heads In Opinion and Practise 1. In Opinion So Christ is denyed when men deny hiâ— Natures or Offices 1. His Natures His Deity or Humanity As those ancient and wicked Hereticks â—â—ion and Cerinthus and that 's the reason why John beginneth his Gospel which was last written with a description of his God-head and is so zealous against them in his Epistles as also Jude and Peter Eâ—ion Cerinthus and â—â—arpocrates and others held he was begotten as others are by the help of a man Mâ—â—â—â— held the Son of God to be a part of his â—thers substance Saturâ—ius Basilides Cordion with otherâ— denyed the Humanity of Christ saying He only appeâ—râ—â— in the shape of a man Samosatenus held God was not otherwise in Christ then in the Prophets Euticheâ— held there was in Christ but one Nature which was made up of the câ—mmixture of his Flesh with his Divinity as water is mâ—â—ed with Wine Nestorius would give him two Personalities because he had two Natures The Marcioâ—ites affirmed Christ suffered not really but in shew Thus you see how busie the Divel hath been and always is about this main Article 2. His Offices of King Priest and Prophet have been denyed by none as I remember but yet often made void and of none effect Antichristianism is perfectly the evacuating of Christs-Offices The Papists set up Head against Head which is the spirit of Antichristianism They make void his Priestly Office by Indulgences Purgatory Doctrine of Merit Hiâ— Prophetical Office by Doctrines of men and unwritten Traditions So Socinians make void his Priesthood by denying his satisfaction and Papists make void the other act of his Priesthood by setting up Mediators of Intercession c. 2. Christ is denyed in Practise and so 1. By Apostasie and total Revolt from him Matth. 10. 33. Whosoever shall deny me before men c. None sin as Apostates do for they do as it were after Tryal and upon deliberate judgement acknowledge the Divel the better Master they first for sook Sathan and then came to Christ and then they go back again from Christ to Sathan and so do as it were tell the world that with him is the best service and therefore it were better they had never known the way of righteousâ—ess c. 2 Pet. 2. 22. 2. By not professing Christ in evil times for noâ— to profess is to deny see Matth. 10. 32 33. and Mark 8. 38. in an age when men prove disloyal in the Duty of the Covenant called there an Adulterous generation Some are ashamed for fear of Disgrace as well as afraid for fear of danger to own Christ and the ways best pleasing to him this is to deny him 3. Men deny Christ when they profess him and walk unworthily and dishonourably to their Profession Actions are the best Image of mens Thoughts now their Actions give their Profession the Lye Titus 1. 16. They profess they know God and in works they deny him
care of truth if not in zeal for Gods glory yet out of a sense of his own interest and upon reason of state the Common-wealth being troubled by those who first began to trouble the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new Doctrines put men after an itch upon new Laws and false Religions are usually turbulent partly because persons loose and erroneous would free themselves from all awe both of God and Man as 't is said of the unjust Judge that he feared neither God nor Man Luk. 18. So with those men error taketh off the dread of God and sedition the dread of the Magistrate that so they may more freely defile the flesh God hath two Deputies to keep a sinner under awe Conscience and the Magistrate now false doctrine benummeth conscience and then that all Authority may be laid aside the rights of the Magistrate are invaded that as conscience may not stand in the way of their lust so not the Magistrate in the way of their sin that there were anciently such libertines in the Church appeareth by Gal. 5. 13. and 1 Pet. 2. 16. and 1 Cor. 7. 20 21 22 23 vain man would fain be free and yoaklesse neither would he have his heart subject to God nor his actions to mans censure partly because all errors are rooted in obstinacy and that will bewray its selfe not onely in Divine and Spiritual but in Civil things see 2 Pet. 2. 10. But chiefly them that walk after the flesh in the lust of uncleannesse Presumptious are they and selfe willed they are not afraid to speak evil of dignities Usually errours sear the conscience and give the sinner a front and boldnesse so that God is not onely dishonoured but civil societies disturbed as Nazianzen observeth of the Arians they began in blasphemous language against Christ but end in tumultuous carriage against the peace of the Common-wealth for saith he how shall we hope that they will spare men that would not spare God Often it falleth out that they that please not God are also contrary to all men 1 Thes 2. 15. Tully an Heathen observeth the same â—ietate adversus Deos sublatâ fides etiam sociâ—tas humani generis c. Partly because opposition to Magistracy is a kind of indirect blow and aim at God and that either as 't is his ordinance Rom 13. or a kind of resemblance of his glory I have said you are Gods Psal 84. 6. So that 't is a contempt of God in his image and picture look as under the Law God forbade men cruelty to the beasts as not to destroy the Dam from the Young loseth the Kid in the Mothers milk c. but such kind of Prohibitions might be as a fence and raile about the life of man so respect to Magistracy is a kind of fence about his own Dignity and divine Glory Magistrates being representative Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore through their sides they strike at God himselfe Partly because the end of Magistracy is to suppresse evil Rom. 13. 5. an indesinite speech is equivolent to an universal in a matter of necessary duty and the universal particle is expressed elsewhere Prov. 20. 8. A King that sitteth upon the Throne of judgement scattereth away all evil with his eyes all evil that falleth under his cognisance whether it be of a Civil or Spiritual concernment we must not limit and distinguish where the word doth not I know there be some that do defulcate and cut off a great part of that duty which belongeth to the Magistrate confining his care onely to things of a civil concernment but preposterously truths according to godlinesse belonging also to his inspection upon which ground we are bound to pray for them that they may come to the knowledge of the truth 2 Tim. 2. 2. and under them we may lead a quiet life in all godlinesse and honesty where it is plainly implyed that the converted Magistrate is to look to the countenance and maintenance of godlinesse as well as honesty Well then sensual Hereticks being doubly obnoxious as sensual as venting errors no wonder that they rise up in defiance of Gods Ordinance It sheweth us the evil of inordinate lustings we may learn hence whence they proceed and whither they tend they proceed from the pride and obstinacy of error Men dream and are then licentious and it tendeth to the casting off of all duty to God and Man nip this disposition in the bud 't is in all our natures man is born like the wild asses colt Job 11. 12. not onely for rudeness of understanding but untamedness of affection we love to break through all bonds and restraints as if none were Lord over us Psal 12. 3. It informeth us what will be the issue when libertism aboundeth even an utter confusion See Socrates Schâ—last lib. 5. Eccle. 4. 11. in proem Non nunquam tumultus Ecclesiarum antegressâ— reipublicae autem confusiones consecuta sunt The ruine of the Weale publike is brought on by pestilent and evil doctrines So our Divines at the Synod of Dort Cavendum est ne qui magistratu conniverâ—e res novas in Ecclesia meliantur eodem etiam repugnante idem in republica effiâ—iunt Tully in his Book De legibus saith That the glory of Greece presently declined when the people were given malis studiis malisque doctrinis to evil manners and evil opinions let us lay these things to heart I do not love to enveigh against the times and to endulge the petulancy of a mistaken zeal but the Kings danger made Croesus dumb son to speak It may take off the prejudice that is often cast upon Religion and the true ways of God 't is not truth that troubleth Israel but error 1 Kings 18. 18. I have not troubled Israel but thou and thy fathers house in that ye have forsaken the Commandements of the Lord 'ts an old slander that strict Religion is no friend to Common-wealths as soon as Christianity began to fly abroad in the world it was objected against her as if it were prejudicial to civil power and greatness thereby to defeat her of the patronage of Princes and to hinder them from becomming nursing fathers Isa 49. 25. Magistracy being that power which is left able to suppresse or advance Religion the Divel striveth all that he can to incense it against her there is a natural and wakeful jealousie in Princes over their Dignities and Prerogatives and therefore the enemies of the Church have ever sought occasion to represent the people of God as enemies to their just power So Christ was accused Luk. 23. 2. and Paul Act. 24. 5. But altogether without cause 't is true if Religion be not kindly received it bringeth a judgement there where 't is tendered as the Ark where it was irreverently handled brought a plague upon the Bethshemites 1 Sam. 6. 19 but yet a blessing upon the house of Obed Edom so Religion wher it is worthily
Pharisees Hypocrites for ye compass Sea and Land to make one Proselyte c. Blind zeal leadeth on men with an incessant rage to poyson others with their errour and draw them to their sect Well then we may learn diligence from our enemies Shall they be more busie to pervert the truth then we to propagate it Dan. 12. 4 Mary shall run too and fro and knowledge shall be increased Once more learn that 't is a signe of a naughty heart to be restless in sin Prov. 4. 16. They sleep not unless they have done mischief and their sleep is taken from them unless they cause some to fall 3. Raging waves of the Sea there you have their turbulency they fill all places with troubles and strifes Wicked Seducers are usually of a turbulent and impetuous spirit Why Because they are urged by their own pride and vanity and have lost all restraints of modesty and are usually as to their constitution of violent and eager spirits Well then be not born down with impudence and rage there may be during attempts and much resolution in an ill cause Besides 't is an hint to the Magistrate to look to seducers betimes for they are raging waves 4. The next expression is foaming out their own shame as a raging sea casteth up mire and dirt or it alludeth to that scum and froth which the Waves leave upon the rocks and so it noteth the abominabâ—eness of their opinions and practises Whence note That though Errours come in blushing and with a modest dress yet usually they go out of the world with a great deal of shame They dash against the rock upon which the Church is built and what is the issue They are covered with froth and foam 1 Cor. 3. 13. The day shall declare it that is time whose daughter truth is have a little patience and you shall see that all that is but hay and stubble which is accounted gold when worldly interests are unconcerned and the heat of contention a little allayed that men may have more clear discerning and the world hath had a little more experience of the fruit of false ways and opinions there will not need any great confutation evil men will sufficiently bewray their own filthiness Guicciardine saith of the expedition of Charls the 9th into Italy that he came in like lightning and went out like the snuff of a Candle so errours come in like a raging wave as if they would bear all before them but they go out like foam and froth in scorn and infamy Well then observe the fruitlesness of all Sathans attempts the gates of hell shall not prevail against this Rock Matth. 16. 18. By the gates of hell is meant strength and counsel power and policy for in the gates was their Ammunition and seats of Judicature they that seek to slaver the Church or deface the truth which is the foundation of it they do but spit against the wind the drivel is returned upon their own faces We often betray our trust and faith by our passions we have not an holy greatness of mind to look above every trouble contend for God but wait upon him Sathan may prevail a long time but he can never carry it clearly from Christ the Arrians had a day of it but they soon grew infamous for their cruelty and baseness We come now to the next similitude wandring stars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be taken two ways properly or improperly 1. Properly for the stars which we call Planets or wandring though indeed no stars wander less then they do they have their name from the opinion and common judgement of sense because they are not carried about the whole circuit of the heavens but in a shorter orb and course in themselves they have certain stated motions and do keep thr just points of their compass the Sun knoweth his going down Psal 104. 2. Improperly There are a second sort of wandring stars which Aristotle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 running and gliding stars not stars indeed but only dry exhalations inflamed which glare much and deceive the eye with an appearance of light but soon vanish and are quenched Now these glancing shooting stars do excellently express the quality of these Seducers who pretended great knowledge being therefore called Gnosticks and gave out themselves for illuminate and profound Doctors but were various and uncertain in their motions and soon extinguished and obscured 'T is notable that the Apostle ransacketh all the elements for comparisons whereby to set them forth The Ayr Clouds without water the Earth barren rotten Trees the Water there he compareth them to raging Waves the Fire to wandring stars which are of a fiery nature A fruitful fancy can make use of all the world and a willing mind cannot want objects of meditation But let us come to observe somthing from this similitude The guides of the Lords people should be stars but not wandring gliding stars These seducers pretended to be stars and great lights of the Church which is the office of the ministers but were indeed wandring stars and such as did seduce and cause to err First Stars they should be 1. In regard of the light of doctrine Matth 5. 14. Ye are the light of the world that 's Christs honour John 1. 9. but he taketh his own crown and puts it upon his servants heads they are the light in a subordinate sense stars though not the Sun he is the original and fountain of all light and we are used as a means to convey it to others thus John is called John 6. 35. a burning and a shining light He useth our service to dispel the mists of errour the right of profaness and the darkness of false worship you had need prize those whom God hath set over you they are light and will you quench the light of Israel 2. In regard of the luster of their conversations 't is said of all Christians Phil. 2. 15. that they should shine as lights in this world they are the bright part of the world as the stars are the shining part of heaven as the star directed the wise men to Christ so they must shine to light others by their example to him as 't is required of all Christians much more of Ministers who are placed in an higher orb and sphere alas we are but dim lights we have our spots and eclipses but this sets the world a talking Secondly They must not be gliding falling stars that 's charged upon these seducers a false teacher and a falling star symbolizeth in three respects 1. 'T is but a counterfeit star so is he an Angel of light only in appearance 2 Cor. 11. 14. a true Christian should covet more to be than to seem to be to be light in the Lord before he is a light in the world Hypocrites are all for appearance 2. In respect of the uncertainty of its motion falling stars are not moved with the heavens but with
honoured in all ages and in all places Psal 113. 2 3. What have ye done in a tendency here unto that prosperity may praise God do you labour to promote the knowledgâ— of Christ and the succession of Churches all the ways that you can zeal in your place is a good argument that you are well affected in this kind as a Master of a family hast thou taken care to keep Religion alive among thy children when thou art dead and gone Gen. 18. 19. as a Merchant hast thou promoted Religion with thy Traffique Deut. 33. 18 19. as a Magistrate doest thou take care to secure the interest of Christ to posterity that the succession of Churches may not be cut off Ministers have you been witnesses for God to the present age and behaved your selves as Trustees for the next Age Have you taken care that God may be honoured then that we do not transmit prejudices against the ways of God and corruptions in Doctrine and worship to posterity Oh where is this affection this wishing To him be glory now and ever The last thing in this Inscription is the Particle Amen which is signaculum fidei votum desiderii nostri it signifieth an hearty consent to Gods promise and a steady belief that it will continue to all generations this word is often put at the end of Prayers and Doxologies in Scripture see Rev. 5. 13 14. Rom. 16. 27. Phil. 4. 20. c. and sometimes 't is doubled for the greater vehemency Psal 51. 13. Ps 72. 19. Psal 89. 52. and it seemeth by that passage oft he Apostle that antiently it was audibly pronounced by the people in publick Assemblies at the conclusion of prayers 1 Cor. 14. 16. and since that Hierom telleth us that Amen ecclesiae instar tâ—niâ—ruâ—reboabat that the Amen was so heartily sounded out by the Church that it seemed like a crack of thunder Certainly 't is good to conclude holy exercises with some vigor and warmth natural motion is swifter in the end and close so should our spiritual affctions be more vehement as we draw to a conclusion and when the Prayer is done put out the efficacy of our faith and holy desires in a strong Amen that it may be to you according to the requests of your hearts and you may come away from the Throne of grace as those that have had some feeling of Gods love in your Consciences and are perswaded that he will accept you and do you good in Jesus Christ Again observe There should be an Amen to our praises as well as to our prayers that we may express our zeal and affection to Gods glory as well as to our own profit many with the Leapers will say Amen to Jesus Master have mercy on us but we are not as ready to say Amen to this to whom be glory c. our Hallelujahs should sound as loud as our Supplications and we should as heartily consent to Gods praises as to our own requests Lastly In desiring the glory of God to all ages we should express both our faith and love faith in determining that it shall be and love in desiring that it may be so with all our hearts both are implyed to the word Amen it will be so what ever changes happen in the world God will be glorious the Scene is often shifted and furnished with new Actors but still God hath those that praise him and will have to all eternity Well then let your faith subscribe and put it to its seal to the glory of God in Christ and let earnest love interpose Lord let it be so yea Lord let it be so heartily desire it and with the whole strength of your souls set to your seals without fear 't is a request that cannot miscarry and follow it with your hearty acclamations the world shall continue no longer when God shall have no more glory by it here you may be sure you pray according to Gods Will and therefore may take it for granted only follow it earnestly say Lord what ever become of us and our matters yet let thy Name be glorified Amen Lord let it be even so Now Blessed be his glorious Name for ever and let the whole earth be filled with his glory Amen and Amen Psal 72. 19. FINIS An Alphabetical Table A ABuse of the Gospel p. 206 207 208 209. see Grace Adultery how displeasing to God 327 328 329 330. How defiling to man 345 346. Ambition breedeth faction 405. engageth men against Magistracy and Ministry 405 406 Angels the bad their sin 275 276 277 278 279 280. Uses of it 280 281 282 283 284. Their punishment of loss 284 285 286 287 288. Uses of it 288 289 290 291 292. of Sense 292 293 294 295. Uses of it 296 297 298 299 Their punishment further amplified by darkness 299 300 301 302. Uses of it 303 304 305. Their punishment will be greater at the day of Judgment 306 307 308 Angels the good how ready they are to defend a good cause 363 364 365. Their Ministry about the Saints 365 366 367 368 369 370. Uses of it 370 371 372. There is an Order among the Angels 372 373. Their holiness 380 381 382. The Uses of it 382 383 384 Apostacy dangerous 421 422. Apostles their Office and Priviledges 484. Application how many degrees of it there are beneath assurance 533. Assurance whether Gods children always have it 16 17 18 19. How far necessary to our hope and comfort 532 533. B IN what respect a wicked man is as a Beast 388 589. Spiritual Blessings the best blessings 68 69. C EFfectual Calling the nature and uses of it 9 10 11 12 13 14. An evidence of our Election 15 16. How it may be known 18 19 20. Notes of it 20 21 22 23 24 25 26. Carnal men ill skilled in consequences 207 208 Church admissions into it should not be too easie 170 171. The respect due to Church Officers 339 340 355 356. Christ eternal life is of his bestowing 535. Comforts thence 536. Christ will be glorious at the day of Judgement 553. He is a Saviour and how 227 228. His threefold Office 229 230. His God-head proved 221 222 223 230 231 232 233. How he may be denied both in Opinion and Practice 234 235 236 237 238 240. He is Lord and Master 224. Lord and Jesus 224 225 226. Civility distinct from holiness 40 41 42. Communion with God is the ready way to know his mind 436. Communion with God is the ready way to know his mind 436. Conference an help to perseverance 506. Covetousness the root of Sect-making 404. 'T is a violent head-strong lust 404 405. D DReams of Carnal men especially Opinionists 341 342 343 344. E ERror disposeth to uncleaness and impurity of life 344 345. 417 418 419. Maketh men unruly and anti Magistratical 346 347 348 349 350. Erroneous persons usually sensual 397. Errors end in shame 426 427. Erroneous persons and Libertines are